the proper offices of Reason and Faith; but I mean that _our_ finite reason is to _stop_ at the limit assigned her by her _author_, and let _Faith_ as a _higher_ power go forward and receive what Allah teaches or reveals to her acceptance. Faith can now receive more than Reason can as yet comprehend. She _does_ so in the province of _nature_; she must do so in the province of _revelation_. This cannot be denied without taking at once the ground of the infidel—a ground from which, I doubt not, you would shrink back as from the border of an open pit of destruction. 1183. I am thus brought to your remark, that ‘The Mohammedan system, as generally received, is not difficult to understand.’ If this be strictly true, it must be because that system, ‘as generally received,’ is not the _true_ system; for, in this sense, or as _truly_ and _rightly_ received, the Mohammedan system contains various things which it is difficult to understand, if by understanding be meant _comprehending_. We may, indeed, _understand_ that a fact or a truth _exists_ or is _revealed_, while that fact or that truth _itself_ is, for the present, utterly beyond or above our _comprehension_. And this is precisely the case with the Mohammedan system _rightly_ viewed. It contains various facts and truths which _our_ reason cannot yet fathom. Natural reason loves to _separate_ and set aside these great and high things from the Koran as _non-essentials_, and then to busy itself with those parts of the Koran which are level with its own height; pleased with the dream that it has grasped _enough_, has grasped _all_ that can be of any real value. Believe me when reason does this, for one who has the Koran in his hands, she plays at a perilous game.